The Absolute
A philosophical term with various meanings in modern usage, but traditionally when applied to the Deity, signifies:
That which is complete and perfect;
That which exists by its own nature and is consequently independent of everything else;
That which is related to no other;
Subject to no addition nor subtraction, no increase nor diminution, does not grow nor decay, does not move nor is moved ... (you get the idea) ...
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The Absolute is a name for God which Christian philosophy readily accepted from the Greek.
St. Thomas Aquinas emphasised the absoluteness of God by showing that he cannot be classed under any genus or species, and that His essence is identical with His existence. He also anticipates the difficulties which arise from the use of the term Absolute in the sense of unrelated being, and which are brought out in some modern discussion.
Some argued that the Absolute could not correspond to the First Cause, for the reason that causation implies relation, and the Absolute is outside of all relation. St. Thomas' solution is that God and created things are related in the effects upon the latter only, with no conditioning or modification of the Absolute.
In Himself ineffable, we are obliged to conceive of God as one term of a relation, but not to infer that the relation affects Him as it affects the created thing which is the other term (therefore God does not lose his temper).
This distinction is based on experience. The process of knowledge involves a relation between the known object and the knowing subject, but the character of the relation is not the same in both terms. In the mind it is real because perception and thought imply the exercise of mental faciilties, and consequently a modification of the mind itself. No such modification, however, reaches the object; this is the same whether we perceive it or not.
But there is a problem:
If one claims that the Absolute can neither be known nor conceived, then the very term 'absolute' cannot be predicated without contradiction — "To think is to condition" and as the Absolute is by its very nature unconditioned, no effort of thought can reach it. To say that God is the Absolute is equivalent to saying that He is unknowable.
God, precisely because He is the Absolute, is beyond the range of any knowledge whatever on our part. Belief in the Absolute then, must express itself in terms that are meaningless.
To avoid this conclusion we take as our starting-point facts that are knowable and known — contingency, change, and so forth. From here we can reason our way to the concept of an Absolute.
Such methodology was employed by St. Thomas and Christian philosophy generally. The method which St. Thomas formulated, and which his successors adopted, keeps steadily in view the requirements of critical thinking, and especially the danger of applying the forms of our human knowledge, without due refinement, to the Divine Being.
The warning against the anthropomorphic tendency is always needful, but nothing can be gained by the attempt to form a concept of God which offers nought but a negation of all human thought and activity.
Thomas
A philosophical term with various meanings in modern usage, but traditionally when applied to the Deity, signifies:
That which is complete and perfect;
That which exists by its own nature and is consequently independent of everything else;
That which is related to no other;
Subject to no addition nor subtraction, no increase nor diminution, does not grow nor decay, does not move nor is moved ... (you get the idea) ...
+++
The Absolute is a name for God which Christian philosophy readily accepted from the Greek.
St. Thomas Aquinas emphasised the absoluteness of God by showing that he cannot be classed under any genus or species, and that His essence is identical with His existence. He also anticipates the difficulties which arise from the use of the term Absolute in the sense of unrelated being, and which are brought out in some modern discussion.
Some argued that the Absolute could not correspond to the First Cause, for the reason that causation implies relation, and the Absolute is outside of all relation. St. Thomas' solution is that God and created things are related in the effects upon the latter only, with no conditioning or modification of the Absolute.
In Himself ineffable, we are obliged to conceive of God as one term of a relation, but not to infer that the relation affects Him as it affects the created thing which is the other term (therefore God does not lose his temper).
This distinction is based on experience. The process of knowledge involves a relation between the known object and the knowing subject, but the character of the relation is not the same in both terms. In the mind it is real because perception and thought imply the exercise of mental faciilties, and consequently a modification of the mind itself. No such modification, however, reaches the object; this is the same whether we perceive it or not.
But there is a problem:
If one claims that the Absolute can neither be known nor conceived, then the very term 'absolute' cannot be predicated without contradiction — "To think is to condition" and as the Absolute is by its very nature unconditioned, no effort of thought can reach it. To say that God is the Absolute is equivalent to saying that He is unknowable.
God, precisely because He is the Absolute, is beyond the range of any knowledge whatever on our part. Belief in the Absolute then, must express itself in terms that are meaningless.
To avoid this conclusion we take as our starting-point facts that are knowable and known — contingency, change, and so forth. From here we can reason our way to the concept of an Absolute.
Such methodology was employed by St. Thomas and Christian philosophy generally. The method which St. Thomas formulated, and which his successors adopted, keeps steadily in view the requirements of critical thinking, and especially the danger of applying the forms of our human knowledge, without due refinement, to the Divine Being.
The warning against the anthropomorphic tendency is always needful, but nothing can be gained by the attempt to form a concept of God which offers nought but a negation of all human thought and activity.
Thomas